藥師三昧行法

_ First: Establishing the Name

The Medicine Buddha Samādhi is the samādhi entered into; it is the profound sphere of practice of all Buddhas, wherein the Immovable Ground of the One True Reality is immediately manifested.

The Contemplation of Samantabhadra states: “The dwelling place of all Buddhas is called the Light of Constant Quiescence.”

The Golden Light Scripture states: “All Buddhas wander in the profound Dharma-nature and thereby know how to enter the sphere of immeasurable meanings. They transcend the fundamental root of Perfect Penetration, entering and emerging in responsive communion through the faculties and their objects. Self and others alike return to the Secret Treasury. It is invariably thus.”

Therefore, whether dwelling or practicing, wandering or resting, all cultivation is accomplished in its proper place. One abides nowhere within any sphere and clings to no condition. One abides without abiding and goes without going, like a pair of mandarin ducks wandering and resting together.

In every condition there is complete accord; dwelling and practice harmoniously proceed. Freely responding to each function, one immediately attains that place. This is also another name for the Śūraṃgama Samādhi.

The Great Chapter teaches that the Śūraṃgama Samādhi is the sphere of practice of all samādhis, because, without emerging from the concentration of quiescent cessation, one manifests every mode of dignified conduct. Thus, the Medicine Buddha Samādhi (Bhaiṣajya-guru-samādhi) is the king of all samādhis. How could one not believe this?!

Furthermore, the Medicine Buddha is the King of Physicians, while samādhi is the practice undertaken in relation to illness. Its excellence arises from Great Compassion without conditions, which inwardly permeates the mind. Because sentient beings are ill, I too am ill. Through this unconditioned permeation, responsive communion with the Way is aroused. Taking one’s own illness as the basis for compassion toward the illnesses of others, one recognizes illnesses and understands medicines, administering medicine according to each illness. Once it is taken, the medicine dispels the illness and brings about recovery. It is neither the True nor Existence; its intent is powerful, and this is precisely the profundity of the sphere of practice.

Now, in comparison with this, if one wishes to bring the samādhi directly before oneself, is there a Dharma for doing so?

It is said: “The scripture itself reveals four practices through which this samādhi is attained. The first is hearing. The second is believing and understanding. The third is making offerings, reading and reciting, accepting and upholding, transcribing, and expounding. The fourth is contemplating, cultivating, and rectifying oneself. Although the practices to be fully cultivated are four, the scripture extensively praises hearing the name. Its intent lies in the initial hearing with one’s ears, how much more in what follows, and in what follows thereafter.”

The names of all Buddhas constitute a profound sphere of practice, encompassing every virtue and fully containing the myriad Dharmas.

Tiantai states: “Although there are sixteen contemplations, speaking of the Buddha encompasses them all. By raising the primary recompense, the dependent recompense is included; by presenting the host, the companions are embraced. This is the skillful means of practices and vows.”

The number of practices and the characteristics of the land are never exhausted in relation to the single name of the Medicine Buddha. Therefore, upon hearing that name even once, the dependent and primary recompenses are arrayed in all their multiplicity; host and companions appear reflected in one another; cause and effect are mutually disclosed; principle and phenomena are unobstructed. Without shifting or moving, the whole is clearly revealed.

The Vimalakīrti Scripture says: “Perfectly and Fully Awakened One (Samyaksaṃbuddha), Tathāgata, and Buddha: as for the meanings of these three expressions, even if all sentient beings throughout the great trichiliocosm were, like Ānanda, foremost in learning, and spent an entire kalpa receiving them, they still could not receive them fully. Therefore, when Mañjuśrī, relying upon the Buddha’s majestic power, put his question, even if the Blessed One wished to explain them extensively for a kalpa or longer than a kalpa, they ultimately could not be exhausted. So too, if one believes and understands in this manner, recites and expounds, and cultivates with a concentrated mind in order to realize them, I say that these also cannot be exhausted.”

One need only skillfully unfold and apply this Dharma, namely, the four practices above. Since a single presentation comprehensively includes them all, it is therefore called the Practice Method of the Medicine Buddha Samādhi.

_ Second: Exhortation to Practice

As the Tathāgata’s true Dharma gradually declines and the age turns toward the Semblance Dharma, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who wish to cultivate the practices of the Mahāyāna should truly believe in and understand the profound sphere of practice of all Buddhas.

They may wish to hear in full the immeasurable practices of bodhisattvas, their immeasurable skillful means, and their immeasurable vast vows to benefit and bring happiness to boundless sentient beings.

They may wish to travel among the Buddha-lands and take birth according to their intentions, constantly behold all Buddhas, and attain knowledge of former lives, the faculties, powers, factors of awakening, the Path, concentration, mindfulness, and dhāraṇī, lacking nothing whatsoever, until reaching irreversibility from bodhi.

They may wish to vow to be born in the Pure Land. That realm is entirely pure, adorned with excellent merits and virtues, and possesses immeasurable, inconceivable radiance, equal to the Land of Ultimate Bliss in the West and without any difference.

They may wish to escape the suffering of the three lower realms, return to birth in the human realm, and give both internal and external wealth to those who come seeking alms.

They may wish to possess pure śīla, extensive learning, and right view; to abandon overweening pride; and swiftly to perfect the practices of bodhisattvas.

They may wish to break through the shell of ignorance, dry up the river of afflictions, and escape all birth, aging, illness, and death.

They may wish that no evil deed whatsoever could harm them and that all beings would arouse kind minds, mutually assisting one another in beneficial deeds.

If they vow to be born in the West but their resolve suddenly becomes uncertain, then, upon hearing this name, eight bodhisattvas will come and show them the path, assisting them in attaining rebirth there.

Or they may be weary of the female body and vow never again to receive a female body in future lives.

They may seek longevity, wealth, official rank, sons, daughters, and so forth. According to whatever they desire and delight in, all shall accord with their wishes.

If they have violated the precepts they received—the four hundred precepts of a bodhisattva, the two hundred and fifty precepts of a bhikṣu, or the five hundred precepts of a bhikṣuṇī—and fear falling into an evil realm, they may wish to become pure and fully restore their disciplined conduct.

They may wish to light lamps and make banners so that an ill person whose allotted lifespan has ended may once again enjoy an increase in life, or so that calamity may be transformed into merit for a royal household. First, they should fashion an image of the Medicine Buddha, prepare a seat, and place it in a suitable location. They should burn incense, scatter flowers, recite the scripture, uphold the mantra, contemplate its meaning, and cultivate the Medicine Buddha Samādhi. Why is this? Because this is the profound sphere of practice of all Buddhas and is inconceivable. All śrāvakas, pratyekabuddhas, and bodhisattvas who have not yet entered the grounds are unable to believe in or understand it.

If one succeeds in cultivating this, it is exceedingly difficult, for it is difficult to have faithful reverence and respect for the Three Jewels. Therefore, one capable of cultivating it obtains the treasure of the complete portion. One who can only recite and uphold it obtains the treasure of the middle portion, while one who makes offerings of incense and flowers obtains the treasure of the lower portion. The Buddha, together with Mañjuśrī, declared that even the treasure of the lower portion cannot be fully described, how much less that of the middle and upper portions. If one does not cultivate this Dharma, one will lose immeasurable layers of treasure. Therefore, the wise are deeply grieved by this.

_ Third: The Method

The scripture states: “If a good man or good woman of pure faith wishes to make offerings to the Medicine Buddha Tathāgata, that person should first fashion an image, prepare a seat, and place it in a suitable location. Adorn it with various kinds of flowers, incense, banners, and canopies. For seven days and seven nights, observe the fasting precepts, arouse a mind of loving-kindness and compassion, sing praises, pay reverence, recite and uphold the scripture and mantra, circumambulate the Buddha image to the right, and contemplate its meaning.”

It further states: “In order to uproot the bonds of karmic hindrances.”

The Abhiṣeka Scripture from the Jin dynasty states: “With utmost sincerity, repent and personally perform prostrations. This single practice of respectfully inviting them is wholly commensurate with making offerings.”

The Preface to the General Ritual Procedures states: “Requesting their presence and making offerings—if one does not respectfully invite them, to whom are the offerings made?!...”

Since these ten sections are arranged in a complete and orderly sequence, they will now be carefully explained in their proper order so that practitioners may cultivate accordingly.

1_ Adorning the place of practice

2_ Purifying the three karmas

3_ Cultivating offerings

4_ Inviting the Three Jewels and all devas

5_ Offering praise

6_ Paying reverence

7_ Making vows and upholding the mantra

8_ Repentance

9_ Walking meditation and circumambulation

10_ Contemplating the sphere of meaning.

Upon first entering the place of practice, during the first period one should fully cultivate these ten practices. Thereafter, in each period, the section on Inviting the Buddhas is omitted, while the remaining nine practices are performed without alteration.

As in the Lotus Sutra Samadhi, supplementary ritual procedures, visualizations, phrases, verses, and so forth are noted beneath the relevant ritual instructions, enabling the practitioner to apply the mind single-pointedly during the Main Practice. One should understand that these ten practices—whether arranged as ritual methods, proclaimed by reciting their phrases and names, or performed by contemplating their meanings—are each complete in both principle and practice, each communicating with stimulus and response, each encompassing the three karmic activities, each purifying the three obstructions, and each converging in the three virtues.

Why is this so? Practice consists of the ten categories of ritual action. Principle has only two aspects: the manifest, which is the profound sphere of practice of all Buddhas; and the esoteric, which is dharani, the Middle Way, and true emptiness.

Both the practical and principial aspects of this—whether conditioned or unconditioned—depend upon the three karmic activities. When the three karmic activities properly provide the stimulus, there will certainly be a response; the response is simply the purification of karma. Because it is purified, the obstructions are empty (śūnya).

Within emptiness, the virtues are complete. At the very moment when the virtues are complete, what is practice? What is principle?

What provides the stimulus? What makes the response? The virtues themselves are also empty; only these ten efficacious practices remain, and therefore it is called Medicine (Bhaiṣajya).

Thus, its very essence is without contrived function and is provisionally called Master (Guru). Because Bhaiṣajya-guru, the Medicine Master, is thereby made manifest, samadhi is present at that very place.

1_ Adorning the Place of Practice

The sutra states: “If one wishes to make offerings to the Medicine Master Tathagata, one should first make an image of the Buddha, arrange a seat and place it in a suitable location, then scatter various kinds of flowers, burn various kinds of incense, and offer various kinds of banners and streamers at that place.”

This is the customary procedure for practitioners of samadhi.

It further states: “Copy out that sutra, make a five-colored silk bag in which to keep it, and sprinkle and sweep a place until it is clean. Offer various kinds of incense, flowers, banners, and streamers.”

Although this procedure was especially essential during the Semblance Dharma age, it in fact applies equally to the True Dharma age and the Final Dharma age.

The Nirvana Sutra states: “The Dharma has been said to be the teacher of all Buddhas. If one knows how to employ it, it is exalted and supreme, simple yet dignified. Those of superior, middling, and inferior capacities can all practice it. Thus, the offerings to the Buddha described above are also appropriate as offerings to the sutra.”

It further states: “If someone wishes to be freed from illness and other calamities, seven images of the Tathagata should be made. (These are seven images of the one Medicine Buddha and are distinct from images of the Seven Buddhas.) Before each image, seven lamps should be placed, each lamp as large as a cartwheel. (The Consecration Sutra states: ‘The lamp has seven tiers, with seven lights on each tier, and the lamp is like a cartwheel.’ Thus, the present-day Longevity Lamp is based upon this procedure.) From seven days up to forty-nine days, their light must not be extinguished. Make forty-nine five-colored spirit banners. Also make a life-prolonging banner forty-nine Chinese feet long, and release forty-nine kinds of living beings.”

This procedure is intended specifically to restore the lifespan of sick persons whose lives have been exhausted and also to dispel calamities afflicting the nation. Since restoring life means halting the various conditions that bring about calamity, it is highly appropriate to follow this procedure.

Having completed such adornments, one cultivates the world-transcending samadhi. Outward assistance will then be supreme, and inward realization will also come swiftly. If one lacks the means to carry this out, one should simply follow the procedure described above and concentrate on making offerings to the principal deity and to the root scripture of the practice. Alternatively, one may use the Sutra of the Seven Buddhas and, among the Seven Buddhas, make offerings to any one Buddha. This then extends to the ritual practice of all Seven Buddhas.

One may also make offerings to an image of Vajradhara, performing three separate periods each day and wearing different robes during each of the three periods. During the bright fortnight, from the eighth through the fifteenth day, one recites the mantras and so forth. These, however, belong to the four homa rites of the Vidyadharas and are not the procedure being described here.

The foregoing is the scriptural procedure for adorning the images. One should now select a quiet and secluded house or chamber. First remove the old earth; then, at the clean place, bring in fresh earth separately and fill the area with it.

Mix it with incense and smear it over the ground, making it entirely pure. Next, suspend a new jeweled canopy above it, and beneath the canopy hang five-colored banners and streamers. Throughout the entire chamber, hang banners and colored silks.

In the center, install the image of the Medicine Master (it may be seated in the east facing west, which is especially suitable for the practitioner to behold directly). Suryaprabha attends on the left and Candraprabha on the right. Before the image, offer lamps arranged in revolving tiers, together with banners.

If images of the Yaksha Generals are arrayed at the corners of the altar, that is best. Outside that area, erect a curved railing around it, or use bamboo blinds to partition off small spaces at both ends on the left side of the building. If there is concern that the ground is low and damp, spread straw mats over it.

Then, on the day before the practice begins (a fasting day should be used), take water containing no living creatures, empower it by reciting the root mantra 108 times, and sprinkle it in the four directions, above and below, to establish the ritual boundary. The practitioners should number no more than ten; if there are many, it becomes excessively troublesome and disorderly.

.) Offerings:

The sutra states: “Do so according to one’s ability.”

Since it says, “according to one’s ability,” this means gathering together all the wealth and possessions one presently has and making offerings day after day.

.) Duration of practice:

The sutra states: “For seven days and seven nights, practice the Way during the six periods, up to forty-nine days.”

This is now divided into three grades. Forty-nine days is the superior grade, seven days is the inferior grade, and twenty-one days is the middle grade. Here, only twenty-one days are prescribed as the Middle Practice Method. If one can advance to the superior grade, that is best of all. Moreover, applying oneself for precisely this number of days is a Dharma method of certain victory.

If one remains diligent throughout one’s entire life, how should this practice always be carried out? Before beginning the Main Practice, one should additionally undertake seven days of preparatory practice. During these seven days, the practitioner regulates body and mind, limits food and sleep, contemplates the Way with subtle clarity, and trains until thoroughly familiar with the ritual procedures. Then, when the Main Practice begins, one will be single-minded and free from distractions, constantly seeking the protective blessing of the Three Jewels. When one advances upon the Way, no Mara will cause disturbance.

2_ Purifying the Three Karmic Activities:

The sutra states: “For seven days and seven nights, receive and uphold the fasting precepts, eat pure food, bathe the body, and put on clean new garments. Early in the morning, chew a tooth-cleaning stick (that is, a willow twig) and rinse the mouth until it is clean. One should give rise to a mind free from defilement and an intention free from harm. Toward all sentient beings, arouse a mind of benefit, peace, and happiness, together with loving-kindness, compassion, sympathetic joy, equanimity, and impartiality. Perform music and sing praises, circumambulate the Buddha image to the right, recollect the meritorious virtues of that Tathagata’s fundamental vows, read and recite this sutra, and contemplate its meaning.”

The Lotus Sutra Samadhi states: “When first entering the place of practice, one should bathe with warm scented water and put on clean new garments, or a new outer robe and newly dyed clothing. If one has no new garments, one should take one’s better garments of middling quality and use them as clothing for entering the place of practice. Thereafter, if one leaves the place of practice and goes to an impure place, one should remove the clean garments and put on unclean garments. When the matter is finished, one should bathe, put on the former clean garments, enter the place of practice, and perform the Dharma practice.”

Siming states: “Even if, throughout the day, one does not go to any defiled place, one should still bathe once. Throughout the entire appointed period, remain single-minded and do not engage in idle conversation with anyone who comes to make inquiries. Throughout the entire appointed period, form contemplations in accordance with the sutra and do not, even for a moment, think of worldly affairs.

Even when defecating, urinating, eating, or drinking, one should maintain mindfulness and not allow it to become scattered or lost. As soon as the matter is finished, immediately return to the place of practice; one must not use such matters as a pretext for delay or procrastination. The essential point is that, regarding the body, one regulates activity and restraint; regarding the mouth, one regulates speech and silence; and regarding the mind, one practices calming and contemplation.”

3_ Cultivating Offerings:

(When the practitioner first enters the place of practice, they approach the Principal Deity, spread out the nisidana, stand upright with palms joined, and contemplate the vows, practices, and merits of the Principal Deity. Toward all sentient beings, they arouse a mind of benefit, peace, loving-kindness, compassion, and equality... vowing to rescue and liberate them. With remorse and shame, sorrowful and deeply moved, they keep the Three Jewels in mind, first filling all of space and manifesting the place of practice therein. Holding a censer in their hands, they burn every renowned incense, invoke the Three Jewels aloud, and prostrate with the five limbs touching the ground. The leader intones:)

_ With one mind, reverently:

(From here onward, all recite together in unison.)

_ With one mind, we bow our heads in homage to the eternally abiding Buddhas throughout the Dharma Realms of the ten directions.

(One prostration. The mind accords with body and speech; with one mind, bow the head in homage without any distracted thought. Clearly know that this body is like a shadow or reflection and is not real. Between the one who bows and the one before whom the bow is made, the mind finds nothing to attain. All sentient beings enter together into the ocean of homage to the Buddha, skillfully entering without obstruction, while the three are without distinction.)

_ With one mind, we bow our heads in homage to the eternally abiding Dharma throughout the Dharma Realms of the ten directions.

(One prostration. Apply the contemplation of mind described above.)

_ With one mind, we bow our heads in homage to the eternally abiding Sangha throughout the Dharma Realms of the ten directions.

(One prostration. After bowing, kneel, burn incense, and raise flowers aloft in the hands. The leader declares:)

Each and every member of this assembly kneels, reverently holding incense and flowers, and makes offerings in accordance with the Dharma.

(From here onward, the assembly chants in unison:)

May these clouds of incense and flowers

Pervade the realms of the ten directions;

In each and every Buddha-land,

May immeasurable fragrances bring adornment,

Perfecting the bodhisattva path

And accomplishing the fragrance of the Tathagata.

(Contemplate: “May these incense and flowers of mine pervade the ten directions and become wondrous platforms of light. The celestial music of the devas, the precious fragrances of the heavenly realms, the sweet and exquisite foods of the devas, the precious garments of the heavenly realms, and the inconceivable motes of the Wondrous Dharma... from each mote issue all motes, and from each mote issue all Dharmas, turning without obstruction.

Adorning one another, they extend before the Three Jewels throughout the ten directions. Everywhere there are bodies of mine cultivating and making offerings; each and every one entirely pervades the Dharma Realm, each unmixed and unobstructed. Until the end of the future, they perform the work of the Buddhas and perfume the Dharma Realm throughout.

All sentient beings touched by this fragrance arouse bodhicitta, enter together into non-arising, and realize the wisdom of the Buddha.” Having completed this contemplation, the leader concludes:)

_ The offerings having been completed, all reverently bow. (One prostration.)

4_ Inviting the Three Jewels and the devas:

(Having mentally made the offerings, kneel and burn incense, and contemplate the Three Jewels. Although they are free from hindrances and utterly pure, through loving-kindness and compassion arising from identity in essence, they protect and remain mindful of all beings. If, with the three karmas, one extends the invitation, then although they do not come, they come, removing suffering and bestowing happiness.

The Sutra of the Seven Buddhas records: “When the Blessed One entered the profound and wondrous samadhi, those seven Blessed Ones each departed from their own land and came to the Saha World (Saha-loka-dhatu). Through the power of their original vows, each remained peacefully seated upon his own precious lion throne.”

Therefore, now invite them in sequence according to their respective stations, earnestly inviting them three times; they will surely respond and descend.)

_ With one mind, we respectfully invite: Namo Fundamental Teacher Shakyamuni, the Blessed One.

(Contemplate: “The nature of my three karmas is like empty space; Shakyamuni Tathagata is likewise. Without departing from the True Limit, for the sake of sentient beings, may he come together with his assembly to receive these offerings.” For each Buddha below, replace “Shakyamuni” with the appropriate form and dwelling place.)

_ With one mind, we respectfully invite: Namo Medicine Master Lapis Lazuli Light, the Blessed One, Teacher of the Pure Lapis Lazuli World in the East.

(He is the Lord of this mandala. The practitioner now cultivating this samadhi vows to be born in his land; therefore, he is invited first.)

_ With one mind, we respectfully invite: Namo King of Auspiciousness Well-Renowned by Good Names, the Blessed One of the Invincible World in the East.

(This Buddha dwells beyond four Ganges sands of lands, while the following six Buddhas dwell beyond nine Ganges sands of lands. According to the Sutra of the Seven Buddhas, because they established vows together with Medicine Master Buddha to accept and protect us, they should be invited and venerated.)

_ With one mind, we respectfully invite: Namo King Sovereign in Sound, Adorned with the Light of Precious Moon-Wisdom, the Blessed One of the Wondrous Jewel World in the East.

_ With one mind, we respectfully invite: Namo Accomplished in Wondrous Practice through Golden-Colored Precious Light, the Blessed One of the World Filled with Fragrant Accumulations in the East.

_ With one mind, we respectfully invite: Namo Supreme Auspiciousness Free from Sorrow, the Blessed One of the Sorrowless World in the East.

_ With one mind, we respectfully invite: Namo Thunderous Voice of the Dharma Ocean, the Blessed One of the Dharma Banner World in the East.

_ With one mind, we respectfully invite: Namo Supreme Wisdom of the Dharma Ocean, Sporting Freely in Spiritual Powers, the Blessed One of the World of the Precious Ocean of Excellent Abiding in the East.

_ With one mind, we respectfully invite: Namo all Buddha-Blessed Ones throughout the ten directions.

_ With one mind, we respectfully invite: Namo the thousand Buddhas of the Auspicious Kalpa and all Buddha-Blessed Ones of the three times.

_ With one mind, we respectfully invite: Namo the Original Vows, Merits, and Precious Treasury of the True Dharma of Medicine Master Lapis Lazuli Light Tathagata.

(Contemplate:

“The Dharma-nature is like emptiness and cannot be seen;

The eternally abiding Jewel of the Dharma is inconceivable.

Now, with my three karmas, I invite in accordance with the Dharma;

May it manifest and receive these offerings.”

The same applies to the two stations below.)

_ With one mind, we respectfully invite: Namo the Great Dharani for Eliminating the Sufferings and Afflictions of All Sentient Beings, proclaimed from within the light.

_ With one mind, we respectfully invite: Namo the twelve divisions of scripture within the ocean of the Dharma of the Five Periods, together with all revered Dharmas of the three times throughout the ten directions.

_ With one mind, we respectfully invite: Namo Sunlight Universally Illuminating Bodhisattva-Mahasattva of the Pure Lapis Lazuli World.

(Perform the visualization as for the Buddha, merely substituting Sunlight Bodhisattva. Likewise, for each bodhisattva and shravaka below, substitute the appropriate one according to the station.)

_ With one mind, we respectfully invite: Namo Moonlight Universally Illuminating Bodhisattva-Mahasattva of the Pure Lapis Lazuli World.

_ With one mind, we respectfully invite: Namo the immeasurable and innumerable bodhisattva-mahasattvas of the Pure Lapis Lazuli World.

_ With one mind, we respectfully invite: Namo Manjushri, Dharma Prince and Bodhisattva-Mahasattva.

_ With one mind, we respectfully invite: Namo Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva-Mahasattva.

_ With one mind, we respectfully invite: Namo Akshayamati Bodhisattva and Precious Sandalwood Flower Bodhisattva-Mahasattva.

_ With one mind, we respectfully invite: Namo Medicine King Bodhisattva, Supreme Medicine Bodhisattva, and Maitreya Bodhisattva-Mahasattva.

_ With one mind, we respectfully invite: Namo Saving and Liberating Bodhisattva and Vajra-Wielding Bodhisattva-Mahasattva.

_ With one mind, we respectfully invite: Namo all bodhisattva-mahasattvas of the three times throughout the ten directions.

_ With one mind, we respectfully invite: Namo Venerable Mahakashyapa, Venerable Ananda, and all great shravakas, pratyekabuddhas, sages, holy ones, and members of the Sangha.

_ With one mind, we respectfully invite: the twelve Yaksha Divine Generals, beginning with Kumbhira, together with their seven thousand attendants; the hosts of Brahma and Shakra, the Four Heavenly Kings, the eight classes of devas, nagas, and other beings, humans and nonhumans... together with, in this land, the ghosts and spirits belonging to renowned mountains, great rivers, all sacred shrines, and the territory of the province named (...); the guardian deities of the monastery and all assemblies of holy beings dwelling in this place.

(In this sequence, after completing the respectful invitation once, immediately prostrate with the five limbs touching the ground. Then kneel again, burn incense, scatter flowers, and respectfully invite them in sequence by name. Do this three times. The leader then states the purpose of the respectful invitation:)

We pray that:

_ The Teacher, Medicine Master,

And the two Venerable Successors,

Sunlight and Moonlight,

Not forsaking their original vows,

With great loving-kindness and great compassion,

With the mind-reading power and the Dharma-eye,

Seeing and hearing without obstruction,

And freely exercising spiritual powers,

Will descend to this place of practice.

Abiding securely in the Dharma-position

Light shines everywhere,

Gathering us in,

Compassionately sheltering and aiding us,

Causing us to accomplish

The Bodhi Practices and Vows.

May the Original Teacher Śākyamuni; the six Buddha-Blessed Ones of the group headed by King Auspicious Renown of Excellent Name; all Perfectly Awakened Ones of the three times throughout the ten directions; the eight great bodhisattvas of the group headed by Mañjuśrī; the bodhisattvas of the group headed by Deliverance; Vajrapāṇi; Venerable Ānanda; and all the Great Assembly of Sages unite their vows in spiritual influence, compassionately gathering us in and protecting us.

May the twelve yakṣas, devas, Brahmā, dragons, ghosts and spirits, Dharma protectors, sages, and worthies all come to the place of practice, consoling, protecting, and aiding us so that we remain steadfast and together accomplish pure conduct.

(Recite three times)

5. Praise:

(The root scripture contains no text of praise. If one wished to use a text from elsewhere, it was feared that it would not fully accord with the vows, practices, and merits of the Medicine Buddha. Nor could one make an arbitrary decision. Therefore, the verse in Nāgārjuna’s Vibhāṣā Treatise that universally praises the Buddhas of the eastern direction was selected for use as the Praise. While praising, clearly contemplate that the karma of body, speech, and mind fills the Dharma-realm, praising the Three Jewels, without arising or cessation and without self-nature.)

_ With this verse, we praise the Buddha’s merits, cultivate the Mahāyāna, and dedicate these unsurpassed roots of virtue and merit to the realms above; to the eight classes of devas and dragons; the Great Brahmā Heavenly King; the Heaven of the Thirty-three; Yama; beings of the five destinies; the six fasting days; the eight kings; the demon kings who spread disease; all their retinues; the local spirits of this place; and those within the saṅghārāma who protect the True Dharma.

_ Furthermore, for the sake of the king and sovereign; the myriad people of the nation; teachers, monastics, fathers, and mothers; wholesome and unwholesome acquaintances; the dānapati who established this monastery; faithful donors of the ten directions; and, universally, all beings throughout the Dharma-realm, may we, through these roots of virtue, cultivate equally through mutual spiritual influence the two adornments of merit and wisdom, and together attain rebirth in the Pure Lapis Lazuli Land. (One bow)

6. Reverential Worship:

(The practitioner should contemplate that the essence of the Three Jewels is compassion free from conditions, ever wishing to uproot suffering and rescue sentient beings. Yet, solely because the occasion has not arisen, they cannot manifest a response. Since I have already reverently invited them three times, although they are not visible to the eyes, their response within the unseen realm is not false.

Therefore, while performing the practice, visualize their descent, burn every kind of renowned incense, prostrate with the five limbs touching the ground, and worship the Three Jewels invited above. However, one should not worship all the devas, ghosts, and spirits in this manner. Upon coming to the principal deity, the Medicine Buddha, and to the root scripture and mantra, one should bow three times to each.

The person and Dharma here are the masters who guide the Way; therefore, proclaim:)

_ With one mind, I bow my head in worship before the Original Teacher, the Blessed One Śākyamuni.

(As with the Three Jewels, one should prostrate with the five limbs touching the ground before all those previously invited, reverently worshiping each of them.

_ When worshiping the Buddha, contemplate:

“The one who worships, the one worshiped—their nature is empty and quiescent;

The response and the Way interpenetrate, inconceivably.

I and this place of practice are like Indra’s jeweled net;

Within it appears the image of Śākyamuni Buddha.

My body appears reflected before Śākyamuni;

With head and face touching his feet, I take refuge and bow.”

When one comes to worship the Medicine Buddha Tathāgata, say: “Within it appears the image of the Medicine Buddha” (Within it appears the image of the Medicine Buddha Tathāgata)... When worshiping the Medicine Buddha, one should also say: “Seeking the eradication of obstructions, I touch my head to his feet and bow.”

He is the principal deity of repentance.

_ When worshiping the Dharma, contemplate:

“True emptiness, the Dharma-nature, is like space;

The Dharma Jewel abides forever, inconceivable.

My body appears reflected before the Dharma Jewel;

With one mind, in accordance with the Dharma, I take refuge and bow.”

_ When worshiping the Sangha, follow the contemplation for worshiping the Buddha given above, changing only the object to the bodhisattvas.)

7. Making Vows and Upholding the Mantra:

The scripture records: “When the Tathāgata was practicing the bodhisattva path, he made twelve sublime and wondrous vows, causing all sentient beings to obtain what they sought.”

This is precisely the Tathāgata’s profound sphere of practice.

“All sentient beings” means the beings within the twenty-five modes of existence. These beings have much suffering and little happiness; therefore, freedom from suffering and attainment of happiness are what they seek. The bodhisattva gives rise to the mind of great loving-kindness and compassion, equally uprooting all suffering and bestowing every happiness, and therefore makes these vows. Because he uproots suffering even without conditions, they are called wondrous.

Each of these vows states: “I vow that when I attain bodhi...”

“I” carries the meaning of mastery. Although this “I” is the bodhisattva’s own pledge, it is also the Self-nature of the twenty-five modes of existence.

A vow is the active power of the Self-nature.

The Nirvāṇa Scripture records: “The power of the King Samādhi destroys the twenty-five modes of existence and reveals the Self-nature of the twenty-five modes of existence. The Self-nature is the True Nature, and the True Nature is the Buddha-nature. When Buddha-nature is revealed, one attains the eight sovereign powers of the Self.”

Because vows arise from the Self-nature, they in turn aspire toward the Self-nature. When the vows are fulfilled, the Self-nature is perfected. When the nature is perfected, the unsurpassed Way is attained; therefore, the suffering of beings in the twenty-five modes of existence is uprooted and happiness is bestowed upon them. When they obtain what they seek, the bodhisattva’s vows are fulfilled, and this is the time when bodhi is attained.

The Tathāgata courses through the Dharma-nature in this manner, transcending the sphere of practice of all bodhisattvas; therefore, it is called “the profound sphere of practice.” Moreover, since the sphere of practice of the Self is thus, the abodes of permanence, bliss, purity, and Self are likewise so.

The Contemplation of Samantabhadra records: “The pāramitā of permanence is the sphere brought to completion; the pāramitā of Self is the sphere established; the pāramitā of bliss is the sphere free from the characteristics of body and mind; and the pāramitā of purity is the sphere in which the characteristics of existence are extinguished. From this, one knows that, because the eight sovereign powers are perfectly accomplished, he is called the Dharma King Who Destroys Existence; and because the four virtues are brought to consummation, he is named the Ocean of the Vairocana-nature.”

Because his merits are thus adorned, the vows are called sublime and wondrous. These twelve vows are precisely the four great vows established in accordance with the Four Truths. Of the Four Truths, two reveal the cause and effect of worldly suffering, while two reveal the cause and effect of supramundane happiness. Because all bodhisattvas wish to uproot this suffering and bestow this happiness, they establish the four great vows accordingly.

Established in accordance with the Truth of Suffering (Duḥkha-satya), it is stated: “I vow to deliver the boundless number of sentient beings.”

Established in accordance with the Truth of Origination (Samudāya-satya), it is stated: “I vow to eliminate the countless afflictions.”

Established in accordance with the Truth of the Path (Mārga-satya), it is stated: “I vow to learn the immeasurable Dharma-gates.”

Established in accordance with the Truth of Cessation (Duḥkha-nirodha-satya), it is stated: “I vow to attain the unsurpassed Buddha Way.”

However, in these twelve vows, happiness is bestowed first, and suffering is uprooted afterward. This is the fruition embodied in that mind of the bodhisattva and the root of cultivating the cause (hetu): only when I attain bodhi will I bestow happiness and uproot suffering.

Moreover, the bodhisattva’s resolve to uproot suffering is regarded as more important than sentient beings’ temporary attainment of happiness. How, then, could suffering not be uprooted?!...

Therefore, the first two vows—“adorned with excellent marks” and “immeasurable light”—establish the vow to “attain the Buddha Way” in accordance with the Truth of Cessation.

The next three vows—“causing beings to attain wisdom,” “establishing them in the Mahāyāna,” and “perfecting the three groups of precepts”—establish the vow to “learn the Dharma-gates” in accordance with the Truth of the Path. The foregoing constitutes the supramundane cause and effect.

The next three vows—“restoring the faculties to completeness,” “helping the destitute attain abundance,” and “becoming endowed with the marks of a great man”—together with the three vows, “the tenth, liberation from enemies and adversaries; the eleventh, freedom from hunger and thirst; and the twelfth, relief from heat and cold,” establish the vow to “deliver sentient beings” in accordance with the Truth of Suffering.

The single vow, “escaping Māra’s net,” establishes the vow to “sever the afflictions” in accordance with the Truth of Origination. This constitutes the worldly cause and effect.

That one Vow concerning the abandonment of accumulation, although [accumulations] are immeasurable, encompasses them all under views and thoughts. Followers of non-Buddhist paths are entangled in views, while Māra is immersed in thoughts. Once Māra has been driven out, there is nothing further to be done.

If one would put an end to suffering, one cultivates six Vows. In the world, the manifestations of suffering are seen to be exceedingly numerous, like a vast expanse of earth overgrown with creeping plants, spreading and entangling everything. Because beings endure the suffering of suffering, six Vows are cultivated specifically as remedies, so that branches and roots alike may nearly all be uprooted.

The first three concern deficient faculties, poverty, and being a woman. These forms of suffering are gradual and prolonged; hence their roots are deep and difficult to uproot. Therefore, only when a bodhisattva completes the first asaṃkhyeya kalpa can these hindrances be left behind. For this reason, these Vows were made first.

The latter three concern hostile circumstances, hunger and thirst, and heat and cold. When the sufferings of sentient experience press upon one, they are comparatively shallow and therefore easy to remove. Thus, if people in the world have even a slight knowledge of the proper course, they themselves will not encounter such things. For this reason, these Vows were made afterward.

Although the shallow and the profound, the former and the latter, are not the same, they are all gathered together and made central. Accumulation may provisionally be eliminated, whereupon both extremes naturally cease; therefore, the Vow concerning accumulation is placed among them. It should be understood that the latter three also unfold from the former three.

They merely indicate that the thousand sufferings of human experience manifest abundantly in the human realm; therefore, all Buddhas take them upon themselves. Were Yao and Shun afflicted by illness? Likewise, the mantra spoken from within the light is also directed particularly toward remedies: emaciating illnesses, malaria, jaundice, fevers, and so forth pertain to hunger and thirst, heat and cold; affliction by parasites, premature death, and so forth pertain to hostile circumstances.

Although the elimination of all suffering and affliction has already been taken as the general designation, the objects embraced by that compassionate mind may belong to particular cases. One should therefore understand that medicine principally treats the most urgent illness, while the master physician is truly capable of commanding the rearguard. The preceding nine Vows already fully embody the wisdom of the truths and the uprooting of the weary round of rebirth.

Compassion was then especially set in motion and further increased, successively revealing profound understanding, for there remained matters that could not yet be wholly encompassed.

Furthermore, these Vows are not based upon delusion. The truths are called Vows, although the Vows do not depart from the Four Truths. Here, the skillful means of the Medicine Master are used to unfold them into twelve, chiefly so that practitioners may arouse the mind and establish their practice, with the beginning and the end made manifest and clear. First, they bestow the joy of the virtue of the nature; afterward, they uproot the suffering of the virtue of the nature. Although each is called the nature free from conditions, each shines brilliantly and performs the work of uprooting.

Contemplate birth as itself cessation, thereby realizing the Buddha Way of the self-nature. Contemplate ignorance as itself wisdom, thereby learning the Dharma gates of the self-nature. Contemplate suffering as itself the Dharma-body, thereby liberating sentient beings of the self-nature. Contemplate hindrances as themselves the Dharma-realm, thereby cutting off the afflictions of the self-nature.

Contemplating in this manner, one attains both the beginning and the end, and the essential nature immediately becomes perfectly interpenetrating. Precisely for this reason, it is called subtle and wondrous, equal to the supreme state.

It is also said to be immeasurable and vast. If śrāvakas, pratyekabuddhas, and bodhisattvas who have not yet entered the grounds cannot believe or understand it, from where could the Vows arise? Even if one tore open one's liver and offered it to them, they would have no joyful aspiration; they would sit and receive pursuit and blows, while their cries shook the great trichiliocosm. Could it be that even reflection would find no way to express it? Having understood this purport, one should therefore make these Vows.

The Sutra states: “Toward all sentient beings, arouse a mind of benefit, peace and happiness, loving-kindness, compassion, sympathetic joy, equanimity, and equality.”

The true teaching is always to make these Vows.

(The leader says:)

When the Medicine Master Lapis Lazuli Light Tathagata practiced the bodhisattva path, he made twelve great Vows so that all sentient beings might obtain what they sought. Now, following the Buddha, I likewise make these Vows.

(The text of the Vows is quite clear. It is now arranged into verses to make it easier to remember and retain. They then recite the Vows, chanting together in unison:)

_ May I, in a future life, attain bodhi;

May my radiant body illuminate the Dharma-realm,

My body of a Great Man adorned with excellent marks,

Causing all sentient beings to be no different from me.

_ May I, in a future life, attain bodhi;

May my light and merit be exceedingly vast,

Adorned with a fiery net surpassing the sun and moon,

So that beings in darkness may all be illumined.

_ May I, in a future life, attain bodhi;

May my wisdom and skillful means be boundless;

May all necessities for beings' use never be exhausted,

And may no sentient being suffer deprivation.

_ May I, in a future life, attain bodhi;

May I cause those who follow wrong practices to abide in the true path;

And if any follow the śrāvaka or pratyekabuddha vehicles,

May I establish them all securely in the Mahayana.

_ May I, in a future life, attain bodhi;

May boundless sentient beings cultivate pure conduct;

May I cause them all to fulfill the three collections of precepts,

And even if they transgress, may they become pure once more.

_ May I, in a future life, attain bodhi;

When sentient beings have inferior bodies and deficient faculties,

Upon hearing my name, may all their faculties become complete,

And may they be upright, intelligent, and free from illness and suffering.

_ May I, in a future life, attain bodhi;

When sentient beings suffer every illness, poverty, and hardship,

May my name but pass through their ears,

And may their bodies and minds become peaceful and joyful, with abundant wealth.

_ May I, in a future life, attain bodhi;

When women are oppressed by a hundred evils,

If they arouse a mind of renunciation and hear my name,

May they immediately be transformed into the bodies of men.

_ May I, in a future life, attain bodhi;

May I cause all sentient beings to escape Māra's net,

To emerge from the dense forest of non-Buddhist paths,

And, with right view, cultivate the bodhisattva practice.

_ May I, in a future life, attain bodhi;

When sentient beings suffer because of royal laws

Or when other calamities oppress their bodies and minds,

May they all be liberated through my spiritual might.

_ May I, in a future life, attain bodhi;

When sentient beings suffer hunger and thirst through karma they have created,

May I give them food and drink so that their bodies are fully satisfied,

And afterward, through the flavor of Dharma, bring them all peace and happiness.

_ May I, in a future life, attain bodhi;

When sentient beings have no refuge and suffer from heat and cold,

By single-mindedly recollecting my name, may they obtain clothing,

And may precious adornments also be fully provided.

Namo Medicine Master Lapis Lazuli Light Tathagata.

(After reciting this twelve times, prostrate with all five limbs touching the ground.)

Having finished making the Vows, recite the dhāraṇī. The entirety of this dhāraṇī possesses three virtues: Dharma-body, prajñā, and liberation. They are called virtues because all three possess permanence, bliss, self, and purity.

The Dharma-body is the original nature of the self, whose essence is inherently permanent and true.

Prajñā is also the nature of the self, wondrously luminous and perfectly illuminating.

Liberation is the self of the nature: sovereign, unobstructed, pure, and wholly good, because the nature is originally perfectly interpenetrating.

These three are also one, for they are simply the perfectly interpenetrating nature. Thus, they are three while being one. Because all suffering is eliminated, sovereignty is attained. Through Vows and practice, and through skillful means, the wondrous luminosity alone is revealed. Because the ultimate realm is profound, the original truth is perfected.

This has already been explained openly, so that one may contemplate and cultivate accordingly. Now, the hidden essentials of this crucial passage will be discussed. It should be understood that the essence of the hidden essentials is to bear, cover, preserve, and uphold: covering the evil of the two extremes and preserving the good of the Middle Way. When both the extremes and the middle are relinquished, the natural state is immediately present—neither three nor one, with the Dharma as it is appearing directly before one. Yet this unity is exceedingly profound and originally transcends speech. In order that people may realize it for themselves through contemplation, it is merely indicated and not disclosed.

The Vows, practices, and merits are like skillfully entrusting oneself at the final moment. At the very time one is born in the Pure Land, one Sutra reiterates three times the elimination of suffering and affliction. Out of profound compassion for those whose hindrances are heavy, it is essential to cultivate the light of samādhi and recite the mantra.

In the secret ground of the circular form, fragrant medicine of excellent color is transformed and bestowed as a single pill, causing every grave illness to recover as before. The mode of the essence of samādhi is to emit light and speak the mantra from within that light, implanting the seed within the secret treasury. Just as when the Vows were first established, once the Vows are fulfilled, suffering beings will be liberated.

Nor will I myself remain therein for long.

(The mantra text translated by Guanding appears after the sutra; both the Sui-dynasty translation and Master Xuanzang’s translation omit it. Because the practices, vows, and merits explicitly reveal the mantra, it is called the Spiritual Mantra for Sealing the Vows. Later generations inserted Master Yijing’s translation into Master Xuanzang’s translation, joining them into a combined edition for practice. Since this is the joint cultivation of the exoteric and esoteric teachings, upholding the mantra is itself upholding the sutra. Furthermore, within this Dharma gate for uprooting suffering, the esoteric teaching is especially important, in accordance with its profundity. The leader makes the announcement.)

When the Medicine Buddha, Tathagata Lapis Lazuli Radiance, attained bodhi, through the power of his fundamental vows he contemplated and saw sentient beings afflicted by every kind of illness and suffering—such ailments as emaciation, malaria, wasting disease, jaundice, fever, and so forth—or harmed by spells, malevolent spirits, or poisonous sorcery, or subject to premature or sudden death. Wishing to cause all such illnesses and sufferings to be eliminated and their prayers to be completely fulfilled,

The Blessed One then entered a samadhi called Elimination of All Sentient Beings’ Suffering and Affliction. After entering concentration, he emitted a great radiance from his ushnisha. From within that radiance he proclaimed the Great Dharani Mantra:

"Nam mô bạc già phạt đế, tỳ sát xã cũ lỗ, bệ lưu ly bát lạt bà, hạt la xà dã, đát tha yết đa dã, a la hát đế, tam miểu tam bột đà dã

Đát điệt tha: Án, tỳ sát thệ, tỳ sát thệ, tỳ sát xã, tam một yết đế, toa ha"

Namo bhagavate bhaiṣaijya-guru-vaiḍurya-prabha-rājāya tathāgatāya arhate samyaksaṃbuddhāya

Tadyathā: Oṃ Bhaiṣaijye bhaiṣaijye bhaiṣaijya samudgate svāhā

(The assembly holds incense burners and circumambulates the seat. After reciting it 108 times, the leader announces:)

At that time, when this mantra had been proclaimed from within the radiance, the great earth trembled and a great light shone forth. All the illnesses and sufferings of sentient beings were eliminated, and they received the joy of peace and well-being. (One prostration)

8_ Repentance:

The sutra states: "I proclaim the name, fundamental vows, and merits of the Medicine Buddha in order to uproot the karmic hindrances that bind sentient beings."

Therefore, we now rely upon the sutra and cultivate the Dharma for eliminating hindrances. First recollect that the bonds of all karmic hindrances arise from causes in former lives. In past lives and in this life, together with other sentient beings, what evil have we not committed? Entangling transgressions have accumulated; life after life we encounter one another as enemies or kin, as bonds or impediments. Without repentance there is no means of attaining liberation. The Dharma of the Way cannot be accomplished, and therefore cultivation cannot succeed. Grieving deeply, we beseech the Three Jewels to eliminate them for us.

The Lotus Samadhi states: "Although the nature of karma is empty, its results are never lost."

Through inverted causes and conditions, we have committed grave transgressions. Shedding tears and weeping sorrowfully, we verbally declare our repentance.

(One should contemplate: "Since beginningless time, sentient beings and I have constantly been obstructed by the grave transgressions of the three karmas and the six faculties. We have not seen the Buddhas, nor known the essential means of escape. We have merely followed samsara and have not understood the wondrous principle. Although I now understand, I remain obstructed by all grave transgressions together with sentient beings. Now, before the Medicine Buddha and the Buddhas of the ten directions, I take refuge and repent universally on behalf of sentient beings. I pray that they will bestow their aid, causing these hindrances to be extinguished." After this contemplation, proclaim:)

Universally on behalf of the recipients of the four kindnesses, beings in the three realms of existence, and all sentient beings throughout the Dharma realm, we vow to eradicate the three hindrances, take refuge, and repent.

(After proclaiming this, prostrate with the five limbs touching the ground, and contemplate again: "Since beginningless time, because of attachment and views, sentient beings and I have inwardly discriminated between self and others and outwardly associated with unwholesome companions. We have not rejoiced in even a hair’s breadth of goodness performed by others. Instead, through the three karmas, we have universally and extensively committed every kind of transgression.

Although our deeds may not have been extensive, our evil thoughts have pervaded everything, continuing day and night without interruption. We concealed our faults, unwilling for others to know them; we did not fear the evil destinies; we had neither remorse nor shame; and we believed there were no causes and effects.... Therefore, today we have profound faith in cause and effect, cherish remorse and shame, give rise to great fear, openly confess and repent, sever the continuity of evil thoughts, arouse the mind of bodhi, abandon evil and cultivate goodness, diligently discipline the three karmas, overturn our former grave faults, and rejoice in even a hair’s breadth of goodness performed by ordinary or holy beings.

We recollect that the Buddhas of the ten directions possess great merit and wisdom and can rescue sentient beings and me from the two seas of death, bringing us to the shore of the three virtues. Since beginningless time, not knowing that all dharmas are originally empty and quiescent, we have extensively committed every evil. Now, knowing their empty quiescence, for the sake of bodhi and sentient beings, we extensively cultivate every good and universally sever every evil.

May the compassionate Medicine Buddha gather us in and accept us." After this contemplation, immediately proclaim:)

With utmost sincerity, we repent. I, the bhikshu named...., together with all sentient beings throughout the Dharma realm, now single-mindedly behold the vast, pure, perfect radiance; the supreme merits; the profound sphere of practice in which the Buddhas abide; and the complete possession of immeasurable skillful means.

Since beginningless time, we have not understood the power generated by practices and vows. We have not distinguished good from evil but have harbored only greed. We have understood neither generosity nor the fruits of generosity.

Deluded and devoid of wisdom, lacking the faculty of faith, wrathful and jealous, praising ourselves and disparaging others, we have violated shila and the codes of conduct, abandoned right view, heedlessly forgotten what we had learned, and failed to comprehend the profound meanings of the sutras. We have given rise to overweening pride and obscured our resolve, regarding ourselves as right and others as wrong. We have doubted and slandered the true Dharma, willingly become members of Mara’s retinue, and personally practiced wrong views, causing sentient beings to fall into a great and perilous abyss.

We have delighted in perversity and division, contending and bringing accusations against one another. With body, speech, and mind, we have produced and increased every kind of evil karma, continually performing deeds that bring no benefit.

Transgressions such as these are immeasurable and boundless. Upon dying in this realm, we fall into the destinies of hell beings, animals, and hungry ghosts, wandering without end and undergoing every kind of suffering. After experiencing such suffering and dying in those places, we are again born in the human realm as oxen, horses, camels, donkeys, and so forth, constantly beaten with whips and clubs, tormented by hunger and thirst, and continually forced to carry heavy burdens as we travel along the road. Or, if we attain human birth, we are born into a lowly station, subjected to the commands of others and never enjoying independence. Bound by every kind of evil, we are prevented from cultivating and permeating ourselves with the Dharma of the Way.

Because in the past we once heard the name of the Medicine Buddha, Tathagata Lapis Lazuli Radiance, we now recollect it again and take refuge with utmost sincerity. We burn incense, scatter flowers, bow in reverence, and direct our contemplation toward the Medicine Buddha, Sovereign of Vows and Lord of the Teaching in the eastern realm. We recite and uphold the precious Dharma of the true teaching and the Great Dharani; following the Buddha, we make vows to accomplish bodhi, and together with all sentient beings openly confess every transgression.

May the Medicine Buddha, Lapis Lazuli Radiance World-Honored One, emit great light and compassionately protect and keep us in mind. Even in dreams, may he awaken us by sounding the Buddha’s name in our ears, enabling me and all sentient beings throughout the Dharma Realm, through the Buddha’s spiritual power, to awaken our inherent illumination. May our vows and practices be fully adorned and perfected in accordance with mindfulness.

May we attain recollection of past lives, fear the suffering of the lower realms, not crave sensual pleasures, delight in giving, diligently cultivate right view, skillfully discipline the mind with joy, uphold the precepts we have undertaken without violation, comprehend profound meanings, abandon overweening pride, never disparage the True Dharma, and never become companions of Mara. May our faculties be keen, our wisdom and learning abundant; may we always encounter good spiritual friends, sever Mara’s net forever, break through the shell of ignorance, dry up the river of afflictions, and be liberated from all birth, aging, sickness, and death.

Toward all those whom we distrust, resent, or regard as enemies, may we give rise to benevolent minds, neither harming one another nor encroaching upon one another, but mutually assisting and benefiting one another. When our lives come to an end, may eight bodhisattvas arrive by means of spiritual powers, show us the path according to the appropriate direction, and enable us to be born by transformation within lotus flowers in the Pure Lapis Lazuli Realm.

May we dwell together with the two bodhisattvas Sunlight and Moonlight, constantly behold the Buddha, hear the wondrous Dharma gates, perfect all dharanis, and enter the Stage of Non-retrogression. Thereafter, though born again among heavenly beings and humans, may our original roots of goodness never be exhausted. May we embrace and govern the Ten Wholesome Actions, possess sovereign awe-inspiring virtue, establish immeasurable hundreds of thousands of sentient beings in peace, and gradually and successively cultivate all bodhisattva practices until we attain unsurpassed bodhi and ultimately share in the perfect fulfillment of the sublime supreme vow.”

Having completed the repentance and the making of vows, bow to the Three Jewels (one bow).

9_ Walking in Circumambulation

(With the body upright and dignified, circumambulate the Buddha’s seat to the right, burn incense, scatter flowers, and walk slowly and serenely. Contemplate what was previously cultivated and understand that there is nothing to attain. In lifting and lowering the feet, do not abide in the characteristic of walking. Let images appear throughout the ten directions, mentally reach toward and abide with all Buddhas, regard the mind’s conceptions as dreams and the Sanskrit chanting as reverberating echoes, and form the mudra while bowing together.)

_ Homage to the Buddhas of the ten directions

Homage to the Dharma of the ten directions

Homage to the Sangha of the ten directions

Homage to the Original Teacher, Shakyamuni Buddha

Homage to the Teaching Lord, Medicine Buddha of Lapis Lazuli Radiance

Homage to the Sutra of the Fundamental Vows and Merits of the Medicine Buddha Tathagata

Homage to Sunlight Universally Illuminating Bodhisattva

Homage to Moonlight Universally Illuminating Bodhisattva

Homage to Manjushri Bodhisattva

(Recite either three times or seven times, then return before the image.)

_ I take refuge in the Buddha

May all sentient beings

Understand the great Way

And bring forth the unsurpassed mind.

_ I take refuge in the Dharma

May all sentient beings

Enter deeply into the Sutra Treasury

And have wisdom like the ocean.

_ I take refuge in the Sangha

May all sentient beings

Guide the great assembly

Without any obstruction.

Homage (Vandana) to the assembly of sages.

10_ Contemplating the Meaning

Having completed the rites of homage and repentance, the practitioner should leave the practice hall, return to their usual place, sit upright upon the seat, and contemplate this meaning.

The contemplative method taught in the Sutra is of two kinds. The first is Direct Contemplation of What Is Inherently Complete; the second is Contemplation of Characteristics by Relying on Conditions. Contemplation of What Is Inherently Complete is contemplation in accord with intrinsic nature. Contemplation of the excellent characteristics is an advancement undertaken according to conditions. Between these two kinds, one should always follow what is expedient. Although they are identical in essence, their functions need not be discarded.

First, the Contemplation of What Is Inherently Complete

The Sutra states: “The profound sphere of practice, the immeasurably vast practices and vows, and the immeasurable skillful means of all Buddhas……”

The profound sphere is the perfectly interfused Dharma Realm, neither emptiness nor existence. It is precisely the tranquil sphere of the primary cause that I am now contemplating.

Skillful means means remaining unattached to both phenomena and principle and responding freely to conditions. It is precisely the present perfect illumination that understands the cause and shines everywhere.

Practices and vows are the fruition that perfects the myriad practices and adorns them in accordance with intrinsic nature. This is what is presently described as: “Conditions and causes follow their functions.”

The tranquil sphere inherently possesses light that perpetually illuminates. Practices and vows possess an intrinsically adorned ground of nature; understanding the cause likewise opens both the conditional and primary causes. This is therefore called profound.

One should know that the profound sphere is practices and vows in their entirety, while skillful means function within it without anything being attained. The Dharma contemplation practiced now merely uses representations to reveal this. What is essential here is revealed directly within a single thought. Yet this single thought is said to be free from thought.

How is the characteristic of “a single thought free from thought” to be contemplated? Because it arises through thought, there is thought; because it does not arise through thought, there is thought; and because it neither arises through thought nor fails to arise through thought, there is thought.

When one contemplates in this way, faculties and their objects are transcended, neither ordinary beings nor sages abide, nature and characteristics are thusness, and the Dharma Realm shines alone.

Since there is no one who contemplates, what object of contemplation could there be? Do not establish dualistic opposition. Sever the boundaries of before and after. There are no conditions and no thoughts; there is neither union nor separation. Discrimination appears immediately, yet one understands that there is nothing to attain: this is the profound realm.

Functioning in this way is the gate of practices and vows; forgetting conditions in this way is the Dharma of skillful means. Because it can uproot all karmic obstructions, it is also called the meaning of unsurpassed emptiness. Because it benefits all sentient beings, it is also called the Mahayana Mind.

If people are free from doubt, have faith in and understand the characteristics signified by the words, contemplate and uphold them, and contemplate the characteristics of practice, they will successively cultivate the semblance characteristics until reaching bodhi.

The characteristics are divided into the characteristics of fulfillment and the two contemplations of the excellent characteristics. All dharmas that arise do so in dependence upon conditions. By contemplating conditioned arising now, one realizes the true characteristics of all dharmas. The radiant and supremely exalted bodily characteristics of the Medicine Buddha are in truth no different from those of Amitabha Buddha in the West. Since one now vows to be born in that land, one must carefully contemplate those characteristics.

Now contemplate this form body: its light is vast and its merits supreme; the white curl between the eyebrows coils gracefully to the right; the countenance is radiant like pure gold, every feature distinct and clear. Regarding this, the practitioner may either direct the mind toward the characteristics or follow the characteristics and hold the mind there. Although they may appear distinctly clear, as though directly before one’s eyes, one should know that they are all fashioned by conceptual thought.

The causes and conditions of conceptual thought have none of the characteristics of true nature; self and others are mutually transcended, and all is empty. Nevertheless, that which has no true existence shines directly before the eyes, like an image in a mirror or the moon reflected in water. Furthermore, each and every appearance is manifested by mind alone, never departing from the original limit and filling the tenfold expanse of space.

Dharmas arising through conditions in this way are precisely emptiness, provisional existence, and the Middle; neither one nor different, neither vertical nor horizontal, quiescent, lucid, wondrous, and inconceivable. It is therefore called the Medicine Buddha Recollection-of-the-Buddha Samadhi.

Furthermore, practitioners of this samadhi possess three kinds of power through which accomplishment is immediately attained. The first is the Buddha’s awe-inspiring power; the second is the power of samadhi; the third is the power of one’s own merits.

The Sutra states: “Regarding the profound meaning of the sutras spoken by the Tathagata, I give rise to no doubt or uncertainty.”

The power of one’s own merits means that merely by recollecting the name of the Medicine Buddha Tathagata, one naturally obtains those merits.

The power of samadhi is expressed in the words: “That you are now able to receive and accept this should be known to be entirely due to the awe-inspiring power of the Tathagata.”

The Buddha’s awe-inspiring power is expressed in the words: “Therefore, in cultivating this samadhi, simply apply your mind with determination and accomplishment will surely follow; do not give rise to doubt.”

The foregoing comprises two Dharma methods. The first is entry through understanding and corresponding realization: when this contemplation is accomplished, that very mind becomes Buddha because its faith accords with the Dharma. The second extends from planting the initial aspiration until wondrous awakening, throughout which there is nothing whatsoever to attain.

May we give rise to resolute faith and arouse diligent resolve to cultivate these two Dharmas with all our strength.

_Fourth: Resolving Doubts

The ancients said that this sutra is the essential Dharma for summoning blessings and dispelling calamities. Is that all it amounts to? I say that it immediately reveals the secret of the mind’s becoming Buddha. By what does it reveal this?

The Twelve Great Vows clearly demonstrate the far-reaching scope of the practice grounded in causes.

The adornment of the seven treasures reveals the perfect purity of the virtue of the fruition.

Through the practices, vows, and merits, those who recollect and recite the Name are immediately freed from every suffering.

Through supplication and offerings, all vows are fulfilled.

Compassionate skillful means are therein applied in every instance in accordance with the nature of things, providing assistance.

The place where such aid is bestowed is itself the profound domain; if one can provisionally understand this clearly, one has comprehended more than half.

If a sick person seeks deliverance, one who ought to die immediately returns to life. If kings and rulers perform rites and pray for the removal of calamities, misfortune is transformed into blessings; for the people, a hundred strange portents are dispelled, and the nine kinds of untimely death are eliminated. This, then, is called the Dharma for summoning blessings and dispelling calamities.

Here the Medicine Master has especially established a skillful means within skillful means, swiftly presenting this first. Therefore, this sutra is precisely for purifying a Buddha-land, bringing sentient beings to accomplishment, opening the gate of the Mahayana, gathering all sentient beings who possess the Great Resolve, and accomplishing at once the essential work of transcendence. It may thus be called the Secret Canon of attaining Buddhahood—how could one not believe it?!...

I shall now set forth the method for cultivating that sutra. To grasp a leafy branch and cut off a leafy branch is indeed not far from the matter. Yet some people harbor doubts, believing only halfheartedly, and say: “The practices, vows, and skillful means of the Medicine Master are wondrously efficacious by nature.

When sentient beings recite his Name and make offerings, the benefits are exceedingly numerous. Concerning the principle of this Dharma-gate of transformation and its ultimate meaning, there is naturally no doubt. Since the Buddha spoke it, how could I not believe it?!...

Yet when the stages are employed to seek a Pure Land, they should naturally accord with seeking rebirth in the Land of Ultimate Bliss and exhorting others to attain rebirth there... They do not accord with exhorting people to serve the Medicine Master. Why is this?

Because there is a distinction between superior and inferior; East and West are clearly different. Moreover, when placed side by side, their differences can be seen.

_ In praising it, the Land of Ultimate Bliss is praised in unison throughout the six directions, extending broadly and far, whereas the Pure Lapis Lazuli Land is spoken of only in numerical terms by Shakyamuni Buddha.

_ Regarding rebirth, the Western Land receives none who are not of the supreme vehicle from throughout the ten directions, whereas those in the Eastern Land appear comparable to the groups subject to retrogression in the Western Land.

_ Regarding recitation of the Name, one can extinguish the sins of birth and death accumulated over many kalpas, whereas the other does not do so for persons whose fixed karma cannot be altered. Moreover, upon hearing of Amitabha Buddha, one advances vigorously and directly until coming face-to-face with him; but upon hearing of the Medicine Master, one instead proceeds according to one’s corresponding degree.

This is what has been taught and what the eyes and ears have clearly discerned. How can one employ the power of rebirth exclusively for oneself, contrary to the multitude? Would one abandon the easy and follow the difficult to undertake this practice?!...”

I replied: “Odd numbers gradually form a count. I shall now explain to you what you have doubted.

When Buddhahood is attained, the physical body, wisdom, powers, and fearlessness are equal throughout the ten directions. Thus, whenever beings’ capacities arise and the Dharma assembly gathers, they naturally correspond with the sounds and radiance. When Shakyamuni Buddha praised Amitabha Buddha’s practices and vows, the six directions universally covered the vast expanse.

Now, when he praises the Medicine Master’s practices and vows, the mutual praises are likewise so. Amitabha Buddha had already been discussed, and people could see this in the sutra; therefore, the translator rendered the passage in a single statement encompassing everything. He intended the Medicine Master’s adorned land, radiant body, and lifespan to be praised in unison throughout the six directions, and thrice requested that the exhortation be given.

At that moment, one silently comprehends it within the mind, without making the matter cumbersome. This is the skillfulness of the translator’s hand; it cannot be said to be absent. How much more so when the two sutras complement one another in presenting what is included and omitted: what is explained clearly there is abbreviated here.

That those who recollect and recite the Name are freed from every suffering; that through supplication and offerings all vows are fulfilled; that the sick gain renewed life and those beset by calamity obtain blessings—these are recorded clearly here and abbreviated there.

If you say, ‘Amitabha Buddha does not possess these merits,’ could that be right?

Furthermore, the power of the vows of all Buddhas constantly permeates the ten directions. Whether sentient beings turn toward the East or the West is determined by their settled intention. Knowing that a person’s vow is not yet steadfast, the Medicine Master follows behind and assists in bringing it to fulfillment.

Likewise, if this vow is not yet settled, Amitabha Buddha certainly will not sit idly by and watch. People of the world, for your sake, change teachers in their instruction. Who says that the Medicine Master opposes those of lofty attainment, selecting some alone while overlooking the worthy?!...

From this it is known that Sunlight, Moonlight, and immeasurable and innumerable assemblies do not exclude those seeking rebirth in the West and abandon their own work; nor do they again hear of separate Pure Lands in East and West!... Only through faith can one attain rebirth. If faith is never sufficient, one has no share in either East or West.

When faith is steadfast, one is assigned among the nine grades according to the strength of one’s repentance. When faith is not steadfast, it is mingled with doubt. When doubt and faith are intertwined, then, outside the nine grades, a separate City of Doubt—an apparent city—is established as a place for cultivation.

Now, persons whose fixed karma cannot be altered and those whose faith is insufficient cannot even find enough ground to be accommodated in the City of Doubt; why then do they hastily aspire to the nine grades of East or West?!... Alas! You say that one proceeds in reverse—but who comes first and who follows afterward?

A dark house of a thousand years immediately receives the light of a lamp: the light has nowhere from which it comes, and the darkness has nowhere to which it departs. At that very moment, the change follows the mind, like empty space clinging to a threshold and then turning back to search for faults. If it was not hearing of the Medicine Master that caused the mind to err, then the error arose within that very mind.

Was it truly hearing of the Medicine Master that did so?!...

Therefore, the Way has no fixed direction. Vows are the master; how then could there still be superiority and inferiority, difficulty and ease?!... Amitabha Buddha receives beings in the West; the Medicine Master transforms beings in the East. Both are the single exhortation of Shakyamuni Buddha, and each accords with the basis toward which one’s faith is directed. Which Dharma do you advance? Are its stages mistaken? The essential point is that when the mind is pure, the land is pure; when the mind doubts, a city of doubt is formed. The choice and its application rest with you.”

That person, startled, recorded these words: “Having been instructed to turn toward that Dharma, I partly believe and partly disbelieve. May the Buddha rebuke and instruct me, placing me in a city in the borderland. That city is five hundred yojanas in breadth and length; yet one still enjoys a meager happiness there, dwelling within a womb for five hundred years.”

Tiantai now employs ten treatises to demolish that city. Tiankhe, however, employs four explanations, recording it as one and the same land. Faith obtained without roots is rootless; the Way that arises has a foundation. The characteristics of the practice rely upon the Dharma of samadhi; one advances through its successive steps and thereafter abides in the Pure Lapis Lazuli Land, where the magnificent assembly constitutes the place of practice. At that time, those gathered around discussed the matter and respectfully accepted the instruction.

I said: “Do you believe this? Is my Way in the East?”

At that time, the former person withdrew into concealment and would not meet my gaze. I then remained silent and likewise did not meet his gaze.”

THE PRACTICE METHOD OF THE MEDICINE MASTER SAMADHI (End)